Let no one be found among you who sacrifices his son or
daughter in the fire, who practices divination or sorcery, interprets
omens, engages in witchcraft, or casts spells, or who is a medium or
spiritist or who consults the dead. Anyone who does these things is
detestable to the LORD, and because of these detestable practices
the LORD your God will drive out those nations before you. You must
be blameless before the LORD your God. The nations you will dispossess
listen to those who practice sorcery or divination. But as for you,
the LORD your God has not permitted you to do so.
(Deuteronomy 18:10-14)

Suras 113 and 114

Sura 113 - Al-Falaq (The Daybreak, Dawn)

1

Say: I seek refuge with the Lord of the Dawn

2

From the mischief of created things;

3

From the mischief of Darkness as it overspreads;

4

From the mischief of those who practise secret arts;

5

And from the mischief of the envious one as he practises envy.

Sura 114 - An-Nas (Mankind)

1

Say: I seek refuge with the Lord and Cherisher of Mankind,

2

The King (or Ruler) of Mankind,

3

The god (or judge) of Mankind,-

4

From the mischief of the Whisperer (of Evil), who withdraws
(after his whisper),-

5

(The same) who whispers into the hearts of Mankind,-

6

Among Jinns and among men.

Introduction

These two Suras are commonly referred to by the name Mu'awwidhatayn
(the two Suras in which refuge with Allah has been sought). The
themes of these two Suras are closely related and it was believed
by some (mainly Imam Baihaqi in Dala'il an-Nubuwwat) that they were
"revealed" together to Muhammad. In spite of the fact that these
are among the shortest Suras in the Qur'an, they are full of
theological and philosophical problems.

History

Muhammad first preached these Suras in Mecca at a point when his
growing popularity, and material wealth, began to provoke the
hostility of many of his fellow citizens. Muslim traditionalists
tell us that after Muhammad recited the Sura Al-Kafirun (the Sura
against the unbelievers), the polytheistic Meccans abandoned any
hope of a theological compromise with Muhammad. There were many
families whose members accepted Islam, and they were angry with
Muhammad and some cursed him publicly. Muhammad believed that
some Meccans were holding secret meetings where they hatched
conspiracies to kill him quietly in the middle of the night so
that his clan could not discover the murder and take revenge.

Muhammad also believed that his enemies were using magic and charms
on him in order to kill him, make him ill, or drive him mad. Muhammad
also thought that there were Satans from among the men and the jinn
that were whispering evil into the hearts of the people against him
and the Qur'an, so that the masses would become suspicious of him
and ignore him and his message.

A similar incident occurred in Medina after the peace treaty of
Hudaibiyah. According to the traditions, a group of the Jews from
Khaibar visited Medina where they met a famous magician, named Labid
bin Asam. They said to him:

"You know how Muhammad has treated us.
We have tried our best to bewitch him but have not succeeded. Now
we have come to you because you are a more skilled magician. Here
are three gold coins, accept these and cast a powerful magic spell
on Muhammad." (as quoted in
Syed Maududi's commentary)

While in Medina, Muhammad employed a Jewish boy as his valet who
passed along Muhammad's comb with some hair stuck in it. "Magic"
was worked on this hair, according to some traditions, by Labid bin
Asam while, according to others, his sisters who were more skilled
cast the spell. In any case, Labid placed this spell in the spathe
of a male date-tree and hid it under a stone at the bottom of Dharwan
or Dhi Arwan, the well of Bani Zurayq. In a short time, the spell to
affected Muhammad.

"My Lord has told me what I had asked of Him."
Hadrat Aishah asked what it was. He replied: "Two men (i.e. two angels
in human guise) came to me. One sat near my head and the other near my
feet. The first asked: what has happened to him? The other replied:
Magic has been worked on him. The first asked: who has worked it? He
replied: Labid bin Asam. He asked: In what is it contained? He replied:
In the comb and hair covered in the spathe of a male date-tree. He
asked: where is it? He replied: under a stone at the bottom of Dhi
Arwan (or Dharwan), the well of Bani Zurayq. He asked: what should be
done about it? He replied: the well should be emptied and it should be
taken out from under the stone. The Holy Prophet then sent Hadrat Ali,
Hadrat Ammar bin Yasir and Hadrat Zubair: They were also joined by
Jubair bin Iyas az-Zurqi (two men from Bani Zurayq). Later the Holy
Prophet also arrived at the well along with some Companions. The water
was taken out and the spathe recovered. There they found that beside
the comb and hair there was a cord with eleven knots on it and a wax
image with needles pricked into it. Gabriel (peace be on him) came and
told him to repeat the Mu'awwidhatayn. As he repeated verse after verse,
a know was loosened and a needle taken out every time, till on finishing
the last words all the knots were loosened and all the needles removed,
and he was entirely freed from the charm." (Compare also
Sahih Bukhari, Vol. 7, Book 71, Number 658)

Issue 1: Period of Revelation

The Argument for Meccan Origins

Hasan Basri, Ikrimah, Ata and Jabir bin Zaid believed that these
Suras were Meccan. A tradition from Abdullah bin Abbas also supports
the same view.

The Argument for Medinan Origins

However, another tradition from Abdullah bin Abbas, suggests that it
is Medinan. 'Abdullah bin Zubair and Qatadah also believed that
these Suras are Medinan. There are Hadith in which Muslim, Tirmidhi,
Nasa'i and Imam Ahmad bin Hanbal related (on the authority of Uqbah
bin Amir) that Muhammad said: "Do you know what kind of verses have
been revealed to me tonight? - these matchless verses are A'udhu
bi-Rabbil-falaq and A'udhu bi-Rabbin-nas." This Hadith is used as
an argument for these Suras to be Medinan because 'Uqbah bin Amir
became a Muslim in Medina according to Abu Da'ud and Nasa'i.

Other traditions that support the Medinan origins include: Ibn Sa'd,
Muhiyy-us-Sunnah Baghawi, Imam Nasafi, Imam Baihaqi, Hafiz Ibn Hajar,
Hafiz Badr-uddin 'Ayni, and 'Abd bin Humaid who claim that these Suras
were revealed after the Jews of Medina had placed magic spells on
Muhammad who had fallen ill.

Possible harmonization

The subject matter of these Suras explicitly says that they were first
recited in Mecca after opposition to Muhammad, and his message, became
more intense. Later, when a similar situation occurred in Medina,
Muhammad recited these Suras once again.

Theology

Issue 1: Are these Suras Qur'anic?

According to Syed Maududi's
commentary, one of Muhammad's most trusted Companions, Abdullah bin
Mas'ud, said that these two Suras do not belong in the Qur'an and he
eliminated these Suras from his copy of the Mushaf. In fact, Abdullah
bin Mas'ud not only eliminated these Suras from the Mushaf, he often said:

"Do not mix up with the Qur'an that which is not
of the Qur'an. These two Suras are not included in the Qur'an. This was
only a command enjoined on the Holy Prophet for seeking God's refuge."
In some traditions there is also the addition that he did not recite these
Suras in the Prayer.

The other companions defended these Suras and Uthman included them in
the Qur'an and Muslims believe that Abdullah bin Mas'ud was in error.

The most important question is: if such an "error", assuming that it
was an error, could be committed by a close Companion, could other
errors of omissions and insertions have been made during the compilation
of the Qur'an?

Issue 2: Can a "Prophet" be affected by magical spells and what are
the implications?

If we accept that Muhammad was affected by magic, or at least believed
that he was affected by magic, the entire Qur'an becomes highly suspect.
I believe, based on historical evidence, that Muhammad actually thought
that a spell had been cast on him. There are numerous traditions (according
to Syed Maududi)
including: Bukhari, Muslim, Nasai, Ibn Majah, Imam Ahmad, Abdur Razzaq,
Humaidi, Baihaqi, Tabarani, Ibn Sad, Ibn Mardayah, Ibn AbiShaibah, Hakim,
Abd bin Humaid and other traditions on the authority of Aisha that
clearly say that Muhammad believed that he could be affected by spells
and magic.

Magic was worked on the Prophet so that he began to fancy that he was doing
a thing which he was not actually doing. One day he invoked (Allah) for a
long period and then said, "I feel that Allah has inspired me as how to
cure myself. Two persons came to me (in my dream) and sat, one by my head
and the other by my feet. One of them asked the other, "What is the ailment
of this man?" The other replied, 'He has been bewitched" The first asked,
'Who has bewitched him?' The other replied, 'Lubaid bin Al-A'sam.' The first
one asked, 'What material has he used?' The other replied, 'A comb, the hair
gathered on it, and the outer skin of the pollen of the male date-palm.'
The first asked, 'Where is that?' The other replied, 'It is in the well of
Dharwan.'" So, the Prophet went out towards the well and then returned and
said to me on his return, "Its date-palms (the date-palms near the well) are
like the heads of the devils." I asked, "Did you take out those things with
which the magic was worked?" He said, "No, for I have been cured by Allah
and I am afraid that this action may spread evil amongst the people." Later
on the well was filled up with earth.

Magic was worked on Allah's Apostle so that he used to think that he had sexual relations with his wives while he actually had not (Sufyan said: That is the hardest kind of magic as it has such an effect)........

Apparently, Muhammad believed that he was having sex with his wives, while he actually did not have sex with them, for nearly one year! ("The Life of Muhammad", by A. Guillaume, Oxford University Press).

Two men came from the East and addressed the people who wondered at their eloquent speeches On that Allah's Apostle said. Some eloquent speech is as effective as magic.'

Muhammad's problems with the occult became very serious in the case of the "Satanic Verses" (omitted from Sura 53:19-20)
At one point in time, Muhammad admitted that Satan put words in his mouth to compromise with idol worship. Later Muhammad said that God showed him he was wrong, and the Quranic recital was changed.

In "The Life of Muhammad" by A. Guillaume, pp. 165-166, we find this
quotation from at-Tabari:

Now the apostle was anxious for the welfare of his people, wishing
to attract them as far as he could. It has been mentioned that he
longed for a way to attract them and the method he adopted is ... : When the apostle saw
that his people turned their backs on him and he was pained by their
estrangement from what he brought them from God he longed that there
should come to him from God a message that would reconcile his people
to him. Because of his love for his people and his anxiety over them
it would delight him if the obstacle that made his task so difficult
could be removed; so that he meditated on the project and longed for
it and it was dear to him. Then God sent down, `By the star when it
sets your comrade errs not and is not deceived, he speaks not from
his own desire,' and when he reached His words, `Have you thought of
al-Lat and al-`Uzza and Manat the third, the other',[1] Satan, when he
was meditating upon it, and desiring to bring it (sc.
reconciliation))
to his people put upon his tongue `these are the exalted Gharaniq[2]
whose intercession is approved.'[3] When Quraysh heard that they
were delighted and greatly pleased at the way in which he spoke of
their gods and they listened to him; while the believers were holding
that what their prophet brought them from their Lord was true, not
suspecting a mistake or a vain desire or a slip, and when he reached
the prostration[4] and the end of the Sura in which he prostrated himself
the Muslims prostrated themselves when their prophet prostrated
confirming what he brought and obeying his command, and the polytheists
of Quraysh and other who were in the mosque prostrated when they heard
the mention of their gods, so that everyone in the mosque believer and
unbeliever prostrated ... Then the people dispersed and Quraysh went out,
delighted at what had been said about their gods, saying `Muhammad has
spoken of our gods in splendid fashion. He alleged in what he read that
they are the exalted Gharaniq who's intercession is approved.'
... Then Gabriel came to the
apostle and said, `What have you done, Muhammad? You have read to these
people something I did not bring you from God and you have said what
He did not say to you.' The apostle was bitterly grieved and was greatly
in fear of God. So God sent down (a revelation), for He was merciful
to him, comforting him and making light of the affair and telling him
that every prophet and apostle before him desired as he desired and
wanted what he wanted and Satan interjected something into his desires
as he had on his tongue.

Notes:

1. Sura 36:78.
2. The word is said to mean `Numidian cranes' which fly at a great
height.
3. Another reading is turtaja `to be hoped for'.
4. Mentioned in the last verse of the Sura.

Ibn Sa'd also records the compromise:

The point is this, Muhammad admitted to
being deceived by Satan to engage in idol worship. Although Muhammad
later realized the ramifications of what he had done, and changed
his mind, this does not mitigate the fact that he was indeed tricked
by Satan, and could not distinguish between words from God and words
from Satan. (Volume 1, page 237)

The problem is: if Muhammad could be charmed, or made to believe that he
had been charmed, who knows what he could have said under the influence
of the "magic" used by his opponents - especially when he imagined himself
doing something that he was not doing - even having sex with his wives!
Which of his teachings are from God (assuming for a moment that any are
from God) and which are the result of these magic spells?

Also, Ibn Sa'd raises a very serious question. If Muhammad could not distinguish between the words of God and the words of Satan, how can we
trust anything that he said? In fact, the entire story of Muhammad's
"prophethood" and his "revelations" are very suspect when viewed in the
light of these suras. Incidentally, the Qur'an mentions an accusation
made against Muhammad that he was bewitched (Sura 17:47)
and, to make matters worse, these two Suras give evidence that Muhammad
had actually been, or believed that he had been, charmed and bewitched.
Worst of all, the most serious problem is that Muhammad could be tricked
by Satan.

Issue 3: Question of Reciting Charms and Amulets in Islam

The third issue that arises when we read these two Suras is whether
recitation of charms and amulets has any place among people who claim
to believe in a sovereign, all powerful God. During Muhammad's last
illness (prior to his death), Aisha recited these Suras on his command
and blew on his hands, since she believed that they were blessed, and
rubbed them on his body. In spite of Muhammad's many superstitions,
he, according to the traditions, opposed charms and amulets: according
to Syed Maududi, Abdullah bin Abbas reports that Muhammad said:

"The people of my Ummah to enter Paradise without reckoning will be
those who neither turn to treatment by branding, nor to enchanting,
nor take omens, but have trust in their Lord."

Latter Hadith show that, unlike the earlier traditions where Muhammad
said that the recitation of charms and amulets was forbidden, he
allowed it on the condition that is should not smack of polytheism,
but one should recite and blow by means of the holy names of Allah,
or the words of the Qur'an. This view was a compromise between
Muhammad's new religion and earlier pre-Islamic superstitions. There
are many examples of Muhammad's belief in charms, amulets, and other
superstitions including: Sahih Muslim, Book 25, Number 5448:
Narrated Anas ibn Malik:

In connection with incantation Anas reported
that he had been granted sanction (to use incantation as a remedy) for
the sting of the scorpion and for curing small pustules and dispelling
the influence of an evil eye.

Allah's Messenger (peace_be_upon_him) said: If bad luck were to be
in anything, it is found in the land, in the servant and in the horse.

The philosphical problem with these beliefs in amulets, charms, and
other superstitions, is that they conflict with the idea of a sovereign,
all-powerful God. If one believes in God and in the power of God's will,
what is the purpose of amulets and charms? Can any of these things
alter or over-ride the will of an all-powerful God? Muhammad's faith
in amulets and charms, as well as his belief in superstitions, seriously
undermines the theological ideas that he preached and casts doubt on
the validity of all of his purported "revelations".